Albert Barnes Commentary Philippians 2

PHILIPPIANS CHAPTER II

ANALYSIS OF THE CHAPTER

This chapter is made up principally of exhortations to the performance of various Christian duties and the exhibition of Christian virtues. The apostle first exhorts the Philippians, in the most tender manner, so to live as to give him joy, by showing among themselves unity and concord. He entreats them to do nothing by strife and a desire of distinction, but to show that humility which is manifested when we regard others as more worthy than we are (Philippians 2:1–4).

This exhortation he enforces in a most impressive manner by a reference to the Christian example of condescension and humiliation, suited to repress in us all the aspirations of ambition and to make us ready to submit to the most humble offices to benefit others (Philippians 2:5–11). He then exhorts them to work out their salvation with diligence, assuring them for their encouragement that God works in them to will and to do of his good pleasure (Philippians 2:12–13).

To this he adds an exhortation that they should avoid everything like murmuring and disputing; that they should be blameless and harmless in their walk, showing the excellence of the religion they loved to all around them; and that they should exert such an influence on others that Paul might feel he had not labored in vain (Philippians 2:14–16).

To excite them to this, he assures them that he himself was ready to be sacrificed for their welfare and would rejoice if, by his laying down his life, their happiness would be promoted (Philippians 2:17–18). He then tells them, in expressing his interest in them, that he hoped soon to be able to send Timothy to them again—a man who felt a deep interest in their welfare, and whose going to them would be one of the highest proofs of the apostle's love (Philippians 2:19–24).

The same love for them, he says, he had now shown by sending Epaphroditus to them—a man to whom he was tenderly attached, and who had an earnest desire to return again to the church from which he had been sent. Paul therefore sent him to Philippi again, so that he might be with them and comfort them, and he asked for him a kind reception and affectionate treatment, in view of the sufferings he had experienced in the cause of the Redeemer (Philippians 2:25–30).

If there be therefore any consolation in Christ. This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Philippians 2:2—that they should be of the same mind, and thus fulfill his joy. To urge them to this, he appeals to the tender considerations which religion furnished—and begins by a reference to the consolation which there was in Christ.

The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as befits Christians. You also are persecuted and afflicted (Philippians 1:28–30); and, in these circumstances, I entreat that the highest consolation may be sought. By all that is tender and sacred in the Christian religion, I implore you so to live as not to dishonor the gospel. So live as to bring down the highest consolation which can be obtained—the consolation which Christ alone can impart." We are not to suppose that Paul doubted whether there was any consolation in Christ, but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible.

The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Savior can impart to them. Such an object is worth their highest effort; and if God sees it necessary, for that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it.

If any comfort of love. If there is any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centered in love. It is when we love a parent, a wife, a child, a sister, a neighbor, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of men, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are suited to produce in the soul. Paul would have that love exercised in the highest degree and would have them enjoy all the happiness which its mutual exercise could provide.

If any fellowship of the Spirit. The word "fellowship" (koinonia) means that which is common to two or more, that of which they partake together. (See Barnes on Ephesians 3:9; See Barnes on Philippians 1:5).

The idea here is that among Christians there was a participation in the influences of the Holy Ghost; that they shared, in some degree, the feelings, views, and joys of the sacred Spirit himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal—so to live that they might partake, in the highest degree, of the consolations of the Spirit.

If any bowels and mercies. If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek.

Fulfil ye my joy. Fill up my joy so that nothing shall be lacking to complete it. This, he says, would be done by their union, zeal, and humility. .

That ye be likeminded. Greek, that you think the same thing. (See Barnes on 2 Corinthians 13:11).

Perfect unity of sentiment, opinion, and plan would be desirable, if it could be attained. Such unity may be realized to the extent that it prevents discord, schism, contention, and strife in the church, and so that Christians may be harmonious in promoting the same great work—the salvation of souls.

Having the same love. Love to the same objects, and the same love for one another. Though their opinions might differ on some points, yet they might be united in love. (See Barnes on 1 Corinthians 1:10).

Being of one accord, sumpsuchoi—of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul, or an acting together as if but one soul moved them.

Of one mind. Greek, thinking the same thing. The apostle here uses a great variety of expressions to denote the same thing. The object at which he aimed was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strife and to show the power of religion by being united in the common cause.

Probably, no single thing is so much insisted on in the New Testament as the importance of harmony among Christians. Currently, this harmony is seldom experienced; but if it prevailed, the world would soon be converted to God. (See Barnes on John 17:21, or John 17:21).

• "fulfil": "Fill up"
• "ye my joy": John 3:29
• "be like minded": 2 Corinthians 13:11; 1 Peter 3:8

Let nothing be done through strife. This means with a spirit of contention. This command forbids us to do anything, or attempt anything, as the mere result of strife.

This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan and aim at no object which is to be secured in this way.

The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers, or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal.

What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim!

How often do we attempt to outdo others in dress, and in the splendor of furniture and possessions! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts.

Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them. (Compare to 2 Corinthians 9:2–4).

Or vainglory. The word here used—kenodozia kenodoxia—occurs nowhere else in the New Testament, though the adjective—kenodoxov kenedoxos—occurs once in Galatians 5:26.

It means, properly, empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, "any vain opinion about one's self"—mataia tiv peri eautou oihsiv. The idea seems to be that of mere self-esteem; a mere desire to honor ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object.

The command here solemnly forbids our doing anything with such an aim—no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, if fairly applied.

Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power with which it is done!

Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from "strife," or from "vain-glory," how small a portion would be left!

But in lowliness of mind. Modesty, or humility. The word here used is the same which is rendered humility in Acts 20:19, Colossians 2:18, 23, 1 Peter 5:5; humbleness in Colossians 3:12; and lowliness in Ephesians 4:2, Philippians 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery or praise.

The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others.

Let each esteem other better than themselves. (Compare to 1 Peter 5:5). This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. The reasons are these:

1. We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us—the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others.

   We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts.

   This will lead us to feel that they are worthy of more respect than we are. Hence this is always the characteristic of modesty and humility—graces which the gospel is eminently fitted to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honor to himself.

Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office, and would produce universal contentment in any low condition of life where the providence of God may have cast our lot. (See 1 Corinthians 7:21).

Look not every man on his own things. That is, do not be selfish. Do not let your care and attention be wholly absorbed by your own concerns, or by the concerns of your own family. Show a tender interest for the happiness of the whole, and let the welfare of others be close to your hearts. This, of course, does not mean that there is to be any improper interference in the business of others, or that we are to have the character of "busy-bodies in other men's matters," (See Barnes, 2 Thessalonians 3:11; See Barnes, 1 Timothy 5:13; See Barnes, 1 Peter 4:15); but that we are to regard, with appropriate concern, the welfare of others, and to try to do them good.

But every man also on the things of others. It is the duty of every man to do this. No one is at liberty to live for himself, or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others.

In respect to the rule, we may observe:

1. We are not to be "busy-bodies" in the concerns of others. See the references above. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no one else has a right to look into. Nothing is more odious than an intermeddler in the concerns of others.

2. We are not to impose our advice where it is not sought, or at inopportune times and places, even if the advice is in itself good. No man likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him advice.

3. We are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to "possess our souls in patience," if he does not give just as much as we think he should to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views.

   He may see reasons for his conduct which we do not; and it is possible that he may be right, and that, if we understood the whole case, we should think and act as he does. We often complain of a man because he does not give as much as we think he should to objects of charity; and it is possible that he may be miserably miserly and narrow.

   But it is also possible that he may be more embarrassed than we know of; or that he may just then have demands against him of which we are ignorant; or that he may have numerous poor relatives dependent on him; or that he gives much with "the left hand" which is not known by "the right hand." At any rate, it is his business, not ours; and we are not qualified to judge until we understand the whole case.

4. We are not to be gossips about the concerns of others. We are not to hunt up small stories and petty scandals about their families; we are not to pry into domestic affairs, and spread them publicly, and find pleasure in circulating such things from house to house. There are domestic secrets which are not to be betrayed; and there is hardly an offense of a more contemptible or injurious character than to divulge to the public what we have seen in a family whose hospitality we have enjoyed.

5. Where Christian duty and kindness require us to look into the concerns of others, there should be the greatest delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busy-body to be as repugnant to them as we should in our plans.

   A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their illnesses or their feelings.

   So, when those with whom we sympathize have brought their misfortunes on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a reverse of circumstances, reduced from affluence to poverty, we should not ask too many questions.

   We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our rude inquiries, or our tactless sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves.

But while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others. It may be regarded as implying the following things:

1. We are to feel that the spiritual interests of everyone in the church are, in a certain sense, our own interest. The church is one. It is united together for a common object. Each one is entrusted with a portion of the honor of the whole, and the conduct of one member affects the character of all. We are therefore to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his fellow believers, and should be certain of always finding it when his circumstances are such as to demand it.

2. There are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should show a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded.

3. For a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Savior. He is blind, and will not come himself; unconcerned, and will not seek salvation; filled with the love of this world, and will not seek a better; devoted to pursuits that will lead him to ruin, and he should be made aware of it.

   It is no more an improper interference in his concerns to make him aware of his condition, and to attempt to lead him to the Savior, than it is to warn a man in a dark night, who walks on the verge of a precipice, of his peril; or to arouse one from sleep whose house is in flames.

   In like manner, it is no more intermeddling with the concerns of another to tell him that there is a glorious heaven which may be his, than it is to make a man aware that there is a mine of golden ore on his farm. It is for the man's own interest, and it is the office of a friend to remind him of these things.

   He does a man a favor who tells him that he has a Redeemer, and that there is a heaven to which he may rise; he does his neighbor the greatest possible kindness who makes him aware that there is a world of infinite woe, and tells him of an easy way by which he may escape it.

   The world around is dependent on the church of Christ to be made aware of these truths. The pleasure-seeking will not warn the pleasure-seeking of their danger; the crowd that presses to the theater or the ballroom will not make those who are there aware that they are in the broad way to hell; and everyone who loves his neighbor should feel sufficient interest in him to tell him that he may be eternally happy in heaven.

Let this mind be in you, which was also in Christ Jesus. The object of this reference to the example of the Savior is particularly to enforce the duty of humility. This was the highest example that could be provided, and it would illustrate and confirm all the apostle had said of this virtue. The principle in the case is that we are to make the Lord Jesus our model, and are in all respects to frame our lives, as far as possible, in accordance with this great example. The point here is that he left a state of inexpressible glory, took upon himself the most humble form of humanity, and performed the most humble services, so that he might benefit us.